Vaiera - Presents and Inheritance

I will bring you to the land, concerning which I raised My hand to give to Abraham, to Isaac, and to Jacob, and I will give it to you as a heritage; I am the L-rd
 וְהֵבֵאתִי אֶתְכֶם אֶל הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי ה' -ה

Shmot 6:8
The Or HaChaim HaKadosh raises a problem with this verse. This verse encompasses a divine promise to Am Yisrael to bring them into the Land of Israel. The verses preceding it also are promises to Am Yisrael, comprising: I will take you out, I will save you, I will redeem you,  I will take you. The problem is that Hashem didn't bring these people out of Egypt and then into Eretz Yisrael, most of them died in the desert. Furthermore these verses are introduced by the phrase "Therefore, say to the children of Israel (לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל) (Shmot 6:6)", which Rashi says  "Therefore (לכן)" means "according to that oath", implying that all of these promises are in a framework of a divine oath.

So, asks the Or HaChaim, how can Hashem make such a promise, a divine oath when it is known that this is not carried out?

Vayishlach

And he commanded them, saying, "So shall you say to my master to Esau, 'Thus said your servant Yaacov, "I have sojourned with Lavan, and I have tarried until now.
וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו כֹּה אָמַר עַבְדְּךָ יַעֲקֹב עִם לָבָן גַּרְתִּי וָאֵחַר עַד עָתָּה
Breisheit 32:5

Why does Yaacov present these seemingly plain words to Esau on the verge of their upcoming critical and dangerous confrontation? When Yaacov should  really be presenting a deterrent to Esau's forces, he seems to start out this correspondence with just a rather mundane explanation of what he has been up to.

Encoded Message
Lavan contains the letters for the word Naval (נבל), which means disgusting. Says the Noam Elimelech that the Yetzer HaRah is called Naval. When we succeed in mastering both of our inclinations - good and bad - then the Yetzer HaRah turns to Lavan, or pure Heavenly White.  How does one merit this? The main process is through submission, and to consider oneself as in the service of our master.

This is the meaning of the phrase "with Lavan" (עם לבן) which contains the encoded message 'I merited' that is to say Yaacov succeeded in turning 'Naval' to 'Lavan'. The reason for this is "I have sojourned" (גרתי) that this alludes to 'Ger' - the convert, meaning one submitted themself to a greater value.

Keeping Mitzvot
In another explanation: Rashi explains that גַּרְתִּי has the numerical value of 613. Yaacov is really coming to say: I lived with the wicked Laban, but I kept the 613 commandments, and I did not learn from his evil deeds.


Chanukah - Lights and Renewal

For What is Chanukah?
The Gemarah in mesechet Shabbat (21B) explains that the name Chanukah comes from the fact that Greeks had defiled the alter and that the Hashmoneams replaced the defiled alter and re-dedicated the new alter for Temple service. We know that names of holidays emulate the qualities of the holiday, and the name Chanukah symbolizes  the essence of the holiday of being about renewal.

However the deeper issue is which miracle was the holiday actually established for. Despite the impressive accomplishments with the military victory, the Gemarah states that Chanukah signifies the miracle of finding the cruze of oil and that it remained lit for 8 days.

The Slonimer Rebbe explains, Chazal doesn't set holidays just based on a miraculous event, or for a remembering a specific event, rather it must have an eternal and lasting quality.

What is the eternal nature of Chanukah?

Vayetzei - Wellsprings of Shabbat

And he looked, and behold a well in the field, and behold three flocks of sheep lying beside it, because from that well they would water the flocks, and a huge rock was upon the mouth of the well.
 וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה וְהִנֵּה שָׁם שְׁלשָׁה עֶדְרֵי צֹאן רֹבְצִים עָלֶיהָ כִּי מִן הַבְּאֵר הַהִוא יַשְׁקוּ הָעֲדָרִים וְהָאֶבֶן גְּדֹלָה עַל פִּי הַבְּאֵר
Breisheit 29:2

Says the Rebbe from Slonim, we can learn out many insightful ideas for our lives from this scene for in the Torah there is no superfluous statements. Why does the Torah specify that he saw the well in the field?

Toldot - Competing Powers Within

And the children struggled within her, and she said, "If [it be] so, why am I [like] this?" And she went to inquire of Hashem. And Hashem said to her, "Two nations are in your womb, and two kingdoms will separate from your innards, and one kingdom will become mightier than the other kingdom, and the elder will serve the younger.
       וַיִּתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ וַתֹּאמֶר אִם כֵּן לָמָּה זֶּה אָנֹכִי וַתֵּלֶךְ לִדְרשׁ אֶת ה' וַיֹּאמֶר ה' לָהּ שְׁנֵי גוֹיִם בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר
Breisheit 25:22-23

What was bothering Rivka? Rashi says that her concern was spurred from  "that the pain of pregnancy is so great." So how did Hashem's response that "two natation are in your womb" appease her and address her concerns?

The Slonimer Rebbe raises a question from the Or HaChaim HaKadosh, asking how can a great righteous woman like Rivka be complaining about the pain of pregnancy? How can that be the focus of her concerns?

Noach - Relying on Heavenly Support

These are the generations of Noah, Noah was a righteous man he was perfect in his generations
אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו
Breisheit 6:9

Reb Elimelech in Noam Elimelech asserts that the Tzaddick, the righteous man, both inspires unity and has influence on the masses.

How does he see this? He says that we can look into the first letter of the word 'righteous man' (צדיק), the letter Tzaddick (צ).

The letter Tzaddick is composed of two letters, the letter Nun (נ) and the letter Yud (י). The letter Nun sits at an angle with it's top point narrower, signifying the power of the Righteous Man to inspire unity, bringing people to rally around a point.

The bottom of the letter Nun is wider, signifying how the Righteous Man has influence over the masses.

And perched there to the right, seemingly on the shoulder of the Nun, is the Yud. This is the Yud of the divine name of Hashem, and the source of heavenly influence on the Righteous Man.

The Nun and Yud come together to influence who the Tzaddick is and show how the Tzaddick's influence effects the world.

We see this further in the verse from Tehillim.
 All Your works will thank You, Hashem, and Your pious ones will bless You.
יוֹדוּךָ ה' כָּל מַעֲשֶׂיךָ וַחֲסִידֶיךָ יְבָרֲכוּכָה
Tehillim 145:10
The Yudim (Yud [י] and Yudecha [יודך]) come to show how we rely on Hashem. We should all come to feel that we have the 'Yud' sitting on our shoulder and enjoy the resonance of heaven in our lives, and the influence of the Tzaddick on the world.

Noach - Peace of Mind


When I became religious in Seattle, one of the first questions the rabbi asked me was, 'how are you called to the Torah.' I hesitated. I wasn't sure what to say. Searching my feelings, I went with my intuition, and said 'Levi.' It stuck. From then on, I got called up for the Levi aliya. Nevertheless, a little voice said, 'Are you sure?'

Breisheit - Learning Torah for the Sake of the World

and it was evening and it was morning, the sixth day
 וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי
Breisheit 1:31
For each day in the process of creation, the days are noted as 'a day', 'a second day', 'a third day' etc, but for the last day of creation, it is noted as 'the sixth day.' The word six is preceded by the letter 'hey' (ה). Why does this day appear differently, what message is embedded in this?

Breisheit - In the Name of the Woman

And the man named his wife Eve, because she was the mother of all life.  
וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל חָי
Breisheit 3:20

The Kli Yakar asks, why did he call her a name now after the sin of tree of knowledge, and that he was supposed to have called her Chaya?

Zot Habracha - Essential Tools for Life

and all the strong hand, and all the great awe, which Moses performed before the eyes of all Israel.
 וּלְכֹל הַיָּד הַחֲזָקָה וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה משֶׁה לְעֵינֵי כָּל יִשְׂרָאֵל
Devarim 34:12

These are the last words of the Torah, and the Slonimer Rebbe asks what profound secrets does the Torah have to impart with these closing words?

Shemini Atzeret - A Special Time

On the eighth day, it shall be a holy occasion for you, and you shall bring a fire offering to Hashem. It is an Atzeret [day of detention]. You shall not perform any work of labor.
 בַּיּוֹם הַשְּׁמִינִי מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם וְהִקְרַבְתֶּם אִשֶּׁה לַה' עֲצֶרֶת הִוא כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ
Vayikra 23:36
What is  an Atzeret after Sukkot?

Sukkot - Power of the 4 Species

And you shall take for yourselves on the first day, the fruit of the hadar tree, date palm fronds, a branch of a braided tree, and willows of the brook
וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ עָבֹת וְעַרְבֵי נָחַל 

Vayikra 23:40

The Ultimate Power: When Yom Kippur Falls on Shabbat

Regarding Yom Kippur, the Torah says:
For on this day He shall effect atonement for you to cleanse you. Before Hashem, you shall be cleansed from all your sins. It is a Sabbath of rest for you, and you shall afflict your souls. It is an eternal statute.
כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְ-ק-וָֹ-ק תִּטְהָרוּ. שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם וְעִנִּיתֶם אֶת נַפְשֹׁתֵיכֶם חֻקַּת עוֹלָם
Vayikra 16:30-31
 Regarding Shabbat, the Torah says:
Six days work may be done, but the seventh day is a Sabbath of complete rest, holy to Hashem, whoever performs work on the Sabbath day shall be put to death
שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לה כָּל הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת
Shmot 31:15
Here Shabbat is referred to as being "holy to Hashem" where it would really seem that this refers to Yom Kippur since Yom Kippur is a day devoid of the material, and completely dedicated to the holiness of Hashem.

Ha'Azinu - Making Tshuvah

The Kli Yakar explains that the Jewish people are referred to by a number of different names.

  • Yisrael ישראל
  • Yaacov יעקב
  • Yeshurun ישורון

Explains the Kli Yakar, when you take the last letters of each of these names and put them together, then you get the word - LAVAN (לבן) - white.

Lavan, white, as it says in the verse:
If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool
אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ
Yeshayahu 1:18
This refers to whitening or bleaching of sins.

Ki Tavo - Enthusiasm Sweetens the Judgement

The L-rd has not given you a heart to know, eyes to see and ears to hear, until this day.
וְלֹא נָתַן יְ־קוָ־ק לָכֶם לֵב לָדַעַת וְעֵינַיִם לִרְאוֹת וְאָזְנַיִם לִשְׁמֹעַ עַד הַיּוֹם הַזֶּה
Devarim 29:3
What is this verse referring to?

Ki Teitzei - Protecting the Soul

When you build a house that is new, you shall make a guard rail for your roof
כִּי תִבְנֶה בַּיִת חָדָשׁ וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ 
Devarim 22:8

The Noam Elimelech looks into the deeper meaning of this verse. He explains that the beginning of this verse "When you build a house" refers to our 'internal house', in other words our souls. The soul is  a very holy entity and needs to be protected and maintained regularly.

How can we protect the soul?

Shoftim - Inside and Outside

And it will be, when he sits upon his royal throne, that he shall write for himself copies of the Torah on a scroll from [that Torah which is] before the Levitic kohanim.
וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם
Devarim 17: 18
What are these copies of the Torah?

Re'eh - Diligence over Laziness

Because of the winter, a lazy man does not plow; he will seek in harvest, and there will be nothing.
 מֵחֹרֶף עָצֵל לֹא יַחֲרשׁ יְשָׁאַל וְשָׁאַל בַּקָּצִיר וָאָיִן
Mishlei 20:4
Rabbeinu Behaye captures the spirit of each week's parshah with a verse from Mishlei, preparing us for the fundamental ideas to be discussed in the parshah.
He explains how  the author of Mishlei, Shlomo HaMelech, sought to convey many important principles and useful life lessons, but some of the most important concepts are "זריזות" (diligence) and "עצל" (laziness).
Says the Rabbeinu Behaye, we can see these concepts across all aspects of life: running a home, caring for our bodies, spiritual matters, and Torah.

Eikev - Removing the Barriers

You shall remove the foreskin of your heart, therefore, and be no more stiffnecked.
וּמַלְתֶּם אֵת עָרְלַת לְבַבְכֶם וְעָרְפְּכֶם לֹא תַקְשׁוּ עוֹד
Devarim 10:16
What does the phrase "foreskin of your heart" mean? Rashi says that "the foreskin of your heart (עָרְלַת לְבַבְכֶם) is the blockage and covering of your heart." Why does Rashi have to use two terms to describe this phrase means? Why is not one of these words not enough?

Va’etchanan - The Power of One

But beware and watch yourself very well, lest you forget the things that your eyes saw, and lest these things depart from your heart, all the days of your life, and you shall make them known to your children and to your children's children,
 רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ
Devarim 4:9
We learn in the Mishah in Pirkei Avot.
Rabbi Dusta'i the son of Rabbi Yannai would say in the name of Rabbi Meir: Anyone who forgets even a single word of this learning, the Torah considers it as if he had forfeited his life. As is stated, "But beware and watch yourself very well, lest you forget the things that your eyes saw" (Deuteronomy 4:9). 
Avot 3:8 
From a warning to watch oneself and to not forget, to a profound injunction that just forgetting even a single word of learning is tantamount to death. What is the connection to the verse in this week's parshah?

Devarim - Restoring Faith

The L-rd was also angry with me because of you, saying, "Neither will you go there."
 גַּם בִּי הִתְאַנַּף  ה' בִּגְלַלְכֶם לֵאמֹר גַּם אַתָּה לֹא תָבֹא שָׁם
Devarim 1:37

Moshe recounts this personal episode in the middle of recounting the events of the spies. So many of the commentators ask, why is this episode of Moshe having received Hashem's wrath is mixed in and presented with the episode of the spies? True, they both had similar consequences, being banned from entering the land of Israel, yet the circumstances were vastly different.

Mattot - For the Honor of Hashem

"Take revenge for the children of Israel against the Midianites; afterwards you will be gathered to your people."
נְקֹם נִקְמַת בְּנֵי יִשְׂרָאֵל מֵאֵת הַמִּדְיָנִים אַחַר תֵּאָסֵף אֶל עַמֶּיךָ
Bamidbar 31:2
The injunction to take revenge against the Midianites starts with this mitzvah that Hashem communicates to Moshe. However, when Moshe turns to the people of Israel, he changes the language of this mitzvah.
So Moses spoke to the people, saying, "Arm from among you men for the army, that they can be against Midian, and carry out the revenge of the L-rd against Midian.
 וַיְדַבֵּר משֶׁה אֶל הָעָם לֵאמֹר הֵחָלְצוּ מֵאִתְּכֶם אֲנָשִׁים לַצָּבָא וְיִהְיוּ עַל מִדְיָן לָתֵת נִקְמַת ה'  בְּמִדְיָן
Bamidbar 31:3
The Kli Yakar asks why does Moshe change the description of the mitzvah that Hashem communicates to him?

Pinchas - Uprooting Sinful Thoughts

Distress the Midianites, and you shall smite them.
צָרוֹר אֶת הַמִּדְיָנִים וְהִכִּיתֶם אוֹתָם

Bamidbar 25:17
The Slonimer Rebbe in The Netivot Shalom raises a question from The Or HaChaim HaKadosh. Why does this parshah put this injunction here to 'distress the Midianites', since the actual war against the Midianites takes place in next week's parshah Mattot?
"Take revenge for the children of Israel against the Midianites; afterwards you will be gathered to your people."
נְקֹם נִקְמַת בְּנֵי יִשְׂרָאֵל מֵאֵת הַמִּדְיָנִים אַחַר תֵּאָסֵף אֶל עַמֶּיךָ

Bamidbar 31:2 (Parsha Mattot)

Chukat - Overcoming the Irrational

This week at lunch we were discussing the gourmet dairy treats that would be served in the office in the afternoon, that the secretary was ordering. So most of us ordered paarve food for lunch.

One of the non-observant guys was confused, so my colleague explained that after meat some wait as long as six hours before having dairy food.

"Why? For health reasons or something?" the guy asked.
"No," my colleague explained, "it just says in the Torah the basic kosher laws."
"But doesn't the Torah stipulate the benefit? Like this will keep you healthy, or even by maintaining these strictures you will be ensured wealth?"
"No, this is simply the injunctions made by the Torah. We are serving the will of Hashem."
"That's completely irrational. You are just doing something that was proscribed, without any understanding of why, or what the purpose or benefit is?" the non-observant guy asked.

"If you think that is irrational, let me tell you about this week's parshah," I said.

It starts off with "This is the statute of the Torah" - declaring the mitzvah of the red heifer, an enigmatic law that defies logic and has no explanation associated with it, yet requiring our pure compliance.

Behalotechah - Overcoming Challenges


So it was, whenever the ark set out, Moses would say, Arise, O L-rd,  may Your enemies be scattered and may those who hate You flee from You.
וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר משֶׁה קוּמָה ה' וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ
Bamidbar 10:35
We have an interesting teaching in Mesechet Shabbat. There we learn an opinion that the Torah is actually composed of 7 books, where Bamidbar consists of 3 books. The first book is from the beginning of Bamidbar to the verse "So it was, whenever the ark set out,...", then the second book is just the verse "So it was, whenever the ark set out,..." and the third book is the rest of Bamidbar.
Our Rabbis taught: 'And it came to pass when the ark set forward that Moses said, [etc.]': for this section the Holy One, blessed be He, provided signs above and below,  to teach that this is not its place. Rabbi said: It is not on that account,1  but because it ranks as a separate Book. With whom does the following dictum of R. Samuel b. Nahmani in R. Jonathan's name agree: She [Wisdom] hath hewn out her seven pillars:  this refers to the seven Books of the Law? ( Since that section is a separate Book, the portions of Numbers preceding and following it are also separate Books; hence there are seven in all)
Shabbat 115B-116A

The Slonimer Rebbe asks in The Netivot Shalom, we know that the essential fabric of the books of the Torah are characterized by mitzvot, but this book composed entirely of the verse "So it was, whenever the ark set out,..." does not contain a single mitzvah, so how can it be declared a book in and unto itself?

Naso - Approaching With Happiness

Every week the Rabeinu Bechayai sums up the theme of the parshah in an introduction to his weekly commentary. He encapsulates the theme in a verse from Mishlei - the Book of Proverbs.
 It is a joy for a righteous man to do judgment, and a ruin for those who commit violence. 
שִׂמְחָה לַצַּדִּיק עֲשֹוֹת מִשְׁפָּט וּמְחִתָּה לְפֹעֲלֵי אָוֶן
Mishlei 21:15
The Theme: Do Mitzvot with Happiness
The Rabbeinu Bechayai explains that this verse comes to mean that we have an obligation to approach and undertake mitzvot with happiness and simcha. He explains that performing mitzvot out of happiness and joy is in itself a mitzvah.

Behukotai - Good Thoughts

If you follow My statutes and observe My commandments and perform them,  I will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit.
 . אִם בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת מִצְוֹתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם. וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ
Vayikra 26:3-4
The Kedushat Levi asserts that the opening phrase is seemingly superfluous "If you follow My statutes" (אִם בְּחֻקֹּתַי תֵּלֵכוּ), that the parsha could have started with "If you observe My commandments...I will give your rains...". So what purpose does this phrase serve?

Emor - The Power of Seven



Command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually.

צַו אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד
Vayikra 24:1


The Orach HaChaim asks, what this passage is doing here? What is the purpose of the oil and lighting the menorah, as well as the regiment of showbread appearing at this place? Moreover, these nearly exact words already appeared earlier on in the Torah (Shmot 27:20), so why repeat here?

Pesach - The Best Time



And he said: "Show me, now, Your glory!"
 וַיֹּאמַר הַרְאֵנִי נָא אֶת כְּבֹדֶךָ
Shmot 33:18
The commentators struggle with this verse, it's meaning, and particular placement of this verse here. Rashi comments, saying "Moshe perceived that it was a time of [G-d’s] good will, and his words were accepted, so he continued to ask that He show him the appearance of His glory."

Rashi emphasizes for us the particular importance of this time, not long after the sin of the golden calf. But what was this 'glory' that Moshe sought? And  what made this time so apt for approaching G-d with this request?

Glory
Rabeinu Bechayei notes that 'glory' (כבדך) is spelled without the letter VAV (ו). This was no accident and bring special meaning to the word, where the first letter, CHAF (כ) represents KETER (כתר). KETER is the highest in the order of the sephirot.

The word Keter means “crown” and stands above all the other Sefirot, like the crown stands above the head. A king’s crown distinguishes him from his people so that they can subjugate themselves to him. The subjects of a sovereign are called “subjects of the crown” due to their loyalty, and nullification to the crown and its authority. Keter is the Sefirah that stands above all the Sefirot, and is equated with “Divine will” (Ratzon) and “Pleasure” (Taanug). Divine will is the external level of Keter and Pleasure the internal level of Keter. The highest, most transcendent level is “Faith” (Emunah). (The Sefirot)

Adding further meaning and significance to this word comes from the remaining letters: BET, DALET, CHAF.

The numerical value (gematria) of these letters comes to 26:
BET (ב) - two .
DALET (ד): four
CHAF (ך): twenty

26 is the value of G-d's name (the tetragramatron).

Repentance from Love
The Slonimer Rebbe comments in The Netivot Shalom that the timing of this request is particular. To understand this, we must first look at a piece from the Gemorah Yoma (86B)
Resh Lakish said that repentance is so great that premeditated sins are accounted as though they were merits, as it is said: And when the wicked turneth from his wickedness, and doeth that which is lawful and right, he shall live thereby!
The Slonimer Rebbe first comes to explain the way in which iniquity can turn to merit. He brings an allegory. A father gives his son nice clothes for the holiday. Then his son goes out and carelessly plays, staining and ruining his clothes. Seeing this the child is upset. He is not upset over the damage to the clothes, but for how he has disappointed his father. This gives way to fear and sincere remorse, so that when he approaches his father who sees how his son has let him down and how sorry his son appears, his father can't be angry. Rather at this time, the father's first thought is how to comfort his son and reassure him that he understands his feelings, and knows that his son regrets his behavior.

This allegory comes to explain the piece in Yoma. Where a transgressor turns to G-d with such sincere and deep feelings of remorse for their actions, G-d is moved to comfort them and reassure them that all is not lost. The most profound present He can give is to take those iniquities and turn them to merits.

The Time for Repentance
This is significance of Moshe's entreaty at this time, requesting to see the ultimate side of G-d's glory. Just following the hardest fall of the Jewish people since leaving Egypt, the sin of the golden calf, this is the time for serious soul-searching. Like Rashi notes that this was "the time of G-d's good will", motivated by sincere repetance. Moshe turns to G-d at this lowest hour, truly showing the sincerity of their remorse. He reflects on this by reaching out to Hashem, asking not to be turned away but to be accepted, and brought in. Like the father's reaction to his child, Moshe asks G-d to bring him closer and show holy levels of Hashem's constenance that were never revealed before

Pesach and Repentence
So also during this holiday period where we are surrounded by mitzvot (eating matzah and celebrations) that he should be stirred to sincere repentance and be drawn closer to Hashem. That our repentance should be wholly accepted and be a step for further building our relationship with Hashem.

Pesach Sameach

Shmot - A Holy Scream

And now, behold, the cry of the children of Israel has come to Me, and I have also seen the oppression that the Egyptians are oppressing them.
וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי יִשְׂרָאֵל בָּאָה אֵלָי וְגַם רָאִיתִי אֶת הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם
Shmot 3:9

The Kedushat Levi explains that when a man is in mortal danger his instinct is to cry out for help to a higher power, but not in submission to worship, simply to get help, acting in his own interest. This was the cry of Am Yisrael in Egypt. They were not crying out to connect to Hashem and say that we want to serve you and become a Nation to Hashem, but they had reached a point of suffering that they couldn't take any more and they cried out in desperation for help.

How do we know this?

The verse says:  I have heard their cry because of their slave drivers, for I know their pains.

The cry is strictly about their own pain and shows no desire to serve Hashem or to become Hashem's Nation.

2 Favors

Says the Kedushat Levi, on this background Hashem did to amazing acts of kindness to Am Yisrael. The first is that He redeemed them from Egypt, despite there lack of conviction for a relationship with Hashem. There scream was both in desperation and selfish. Nevertheless, Hashem took them out of Egypt and removed them from their place of suffering.

The second is how Hashem approached the scream of the Jewish People. Despite the scream being motivated for basic self-preservation, Hashem approached the scream as if this were the scream that the Jewish people were asking how to serve Hashem and to become the Nation of Hashem.

How do we see this reflected in the text?

It says:

I have surely seen the affliction of My people who are in Egypt, and I have heard their cry because of their slave drivers, for I know their pains.
רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת מַכְאֹבָיו

Shmot 3:7

In light of this situation, Hashem still refers the Jewish people as "My people", as if they themselves had declared their own connection to Hashem.

Benefit of the Doubt

Reb Levi Yitzhak from Berditchev is known as the great defender of the Jewish people and there are many stories of how he goes to great lengths to look at a Jews merit despite their obvious, external flaws.